Dharma, Wealth and Desire: The Brothers Speak

Verse 1 (12.165.1)

इत्युक्तवति भीष्मे तु तूष्णींभूते युधिष्ठिरः । पप्रच्छावसथं गत्वा भ्रातृन्विदुरपञ्चमान् ॥

ityuktavati bhīṣme tu tūṣṇīṃbhūte yudhiṣṭhiraḥ | papracchāvasathaṃ gatvā bhrātṛnvidurapañcamān

When Bhishma had spoken thus and fallen silent, Yudhishthira went to his lodging and asked his brothers, with Vidura as the fifth:

Note on the text: Speaker heading printed on the page as वैशंपायन उवाच; spelled वैशम्पायन (standard spelling).

Verse 2 (12.165.2)

धर्मे चार्थे च कामे च लोकवृत्तिः समाहिता । तेषां गरीयान्कतमो मध्यमः को लघुश्च कः ॥

dharme cārthe ca kāme ca lokavṛttiḥ samāhitā | teṣāṃ garīyānkatamo madhyamaḥ ko laghuśca kaḥ

"The conduct of the world rests on dharma, artha and kama. Of these, which is the greatest, which the middle, and which the least?

Verse 3 (12.165.3)

कस्मिंश्चात्मा नियन्तव्यस्त्रिवर्गविजयाय वै । संपृष्टा नैष्ठिकं वाक्यं यथावद्वक्तुमर्हथ ॥

kasmiṃścātmā niyantavyastrivargavijayāya vai | saṃpṛṣṭā naiṣṭhikaṃ vākyaṃ yathāvadvaktumarhatha

And on which of them should one fix the self in order to win mastery over the three aims? Being asked, you should give me your settled answer exactly as it is."

Note on the text: Corrected यथाबद्वक्तुमर्हथ → यथावद्वक्तुमर्हथ (misprint in Wikisource; ब for व, CE yathāvad vaktum arhatha).

Verse 4 (12.165.4)

ततोऽर्थगतितत्त्वज्ञः प्रथमं प्रतिभानवान् । जगाद विदुरो वाक्यं धर्मशास्त्रमनुस्मरन् ॥

tato'rthagatitattvajñaḥ prathamaṃ pratibhānavān | jagāda viduro vākyaṃ dharmaśāstramanusmaran

Then Vidura, who knew the true course of artha and was full of ready insight, recalling the science of dharma, spoke first:

Verse 5 (12.165.5)

बहुश्रुतं तपस्त्यागः श्रद्धा यज्ञक्रिया क्षमा । भावशुद्धिर्दया सत्यं संयमश्चात्मसंपदः ॥

bahuśrutaṃ tapastyāgaḥ śraddhā yajñakriyā kṣamā | bhāvaśuddhirdayā satyaṃ saṃyamaścātmasaṃpadaḥ

Learning, austerity, renunciation, faith, the work of sacrifice, forbearance, purity of feeling, compassion, truthfulness and self-restraint: these are the wealth of the self.

Verse 6 (12.165.6)

एतदेवाभिपद्यस्व मा ते भूच्चलितं मनः । एतन्मूलौ हि धर्मार्थावेतदेकपदं हितम् ॥

etadevābhipadyasva mā te bhūccalitaṃ manaḥ | etanmūlau hi dharmārthāvetadekapadaṃ hitam

Hold to this alone; let your mind not waver. Dharma and artha have this for their root; this single path is for your good.

Verse 7 (12.165.7)

धर्मेणैवर्षयस्तीर्णा धर्मे लोकाः प्रतिष्ठिताः । धर्मेण देवा दिवि च धर्मे चार्थः समाहितः ॥

dharmeṇaivarṣayastīrṇā dharme lokāḥ pratiṣṭhitāḥ | dharmeṇa devā divi ca dharme cārthaḥ samāhitaḥ

By dharma alone the sages crossed over; on dharma the worlds stand firm; by dharma the gods are in heaven; and in dharma wealth is grounded.

Verse 8 (12.165.8)

धर्मो राजन्गुणः श्रेष्ठो मध्यमो ह्यर्थ उच्यते । कामो यवीयानिति च प्रवदन्ति मनीषिणः ॥

dharmo rājanguṇaḥ śreṣṭho madhyamo hyartha ucyate | kāmo yavīyāniti ca pravadanti manīṣiṇaḥ

Dharma, O king, is the best quality; artha is said to be the middle; and kama the least. So the wise declare.

Note on the text: Not matched by the alignment: this is CE 12.161.8, lines a and c (dharmo rājan guṇaśreṣṭho madhyamo hy artha ucyate / kāmo yavīyān iti ca pravadanti manīṣiṇaḥ), a close variant.

Verse 9 (12.165.9)

तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना । तथा च सर्वभूतेषु वर्तितव्यं यतात्मना ॥

tasmāddharmapradhānena bhavitavyaṃ yatātmanā | tathā ca sarvabhūteṣu vartitavyaṃ yatātmanā

Therefore one should be devoted chiefly to dharma, with the self restrained, and with the self restrained one should so conduct oneself toward all beings.

Note on the text: Not matched by the alignment: line 1 = CE 12.161.8e (tasmād dharmapradhānena bhavitavyaṃ yatātmanā); line 2 corresponds to the CE star passage 12.161.008f*0423_01 (tathā ca sarvabhūteṣu vartitavyaṃ yathātmani). Both lines follow CE 8a, 8c, so the ce_ref is 12.161.8.

Verse 10 (12.165.10)

समाप्तवचने तस्मिन्भीमकर्मा धनञ्जयः । ततोऽर्थगतितत्त्वज्ञो जगौ वाक्यं प्रचोदितः ॥

samāptavacane tasminbhīmakarmā dhanañjayaḥ | tato'rthagatitattvajño jagau vākyaṃ pracoditaḥ

When he had finished speaking, Arjuna of terrible deeds, who knew the true course of artha, urged on, spoke these words:

Note on the text: Speaker heading printed on the page as वैशंपायन उवाच; spelled वैशम्पायन (standard spelling). Not matched by the alignment: a variant of CE 12.161.9 (samāptavacane tasminn arthaśāstraviśāradaḥ / pārtho vākyārthatattvajño jagau vākyam atandritaḥ); only the first half of line 1 agrees. Wikisource reading kept as a recension variant.

Verse 11 (12.165.11)

कर्मभूमिरियं राजन्निह वार्ता प्रशस्यते । कृषिर्वाणिज्यगोरक्षं शिल्पानि विविधानि च ॥

karmabhūmiriyaṃ rājanniha vārtā praśasyate | kṛṣirvāṇijyagorakṣaṃ śilpāni vividhāni ca

This is the land of action, O king; here the pursuit of livelihood is praised: farming, trade, cattle-keeping, and the many crafts.

Note on the text: The page prints no speaker heading before this verse; Arjuna (introduced in verse 10) speaks through verse 20, so the speaker is Arjuna, not the narrator.

Verse 12 (12.165.12)

अर्थ इत्येव सर्वेषां कर्मणामव्यतिक्रमः । निवृत्तेऽर्थे न वर्तेते धर्मकामाविति श्रुतिः ॥

artha ityeva sarveṣāṃ karmaṇāmavyatikramaḥ | nivṛtte'rthe na vartete dharmakāmāviti śrutiḥ

Artha is the one thing no undertaking can do without. When wealth is gone, dharma and kama cannot go on; so scripture says.

Verse 13 (12.165.13)

विषहेतार्थवान्धर्ममाराधयितुमुत्तमम् । कामं च चरितुं शक्तो दुष्प्रापमकृतात्मभिः ॥

viṣahetārthavāndharmamārādhayitumuttamam | kāmaṃ ca carituṃ śakto duṣprāpamakṛtātmabhiḥ

A man of wealth can accomplish the highest dharma, and can pursue kama too, which is hard to reach for men of unformed minds.

Verse 14 (12.165.14)

अर्थस्यावयवावेतौ धर्मकामाविति श्रुतिः । अर्थसिद्ध्या विनिर्वृत्तावृभावेतौ भविष्यतः ॥

arthasyāvayavāvetau dharmakāmāviti śrutiḥ | arthasiddhyā vinirvṛttāvṛbhāvetau bhaviṣyataḥ

Dharma and kama are the two limbs of artha, so scripture says; once artha is achieved, both of these will be fulfilled.

Verse 15 (12.165.15)

तद्गतार्थं हि पुरुषं विशिष्टतरयोनयः । ब्रह्माणमिव भूतानि सततं पर्युपासते ॥

tadgatārthaṃ hi puruṣaṃ viśiṣṭatarayonayaḥ | brahmāṇamiva bhūtāni satataṃ paryupāsate

Beings of higher birth constantly wait upon a man who has attained wealth, as they wait upon Brahma.

Verse 16 (12.165.16)

जटाजिनधरा दान्ताः पङ्कदिग्धा जितेन्द्रियाः । मुण्डा निस्तन्तवश्चापि वसन्त्यर्थार्थिनः पृथक् ॥

jaṭājinadharā dāntāḥ paṅkadigdhā jitendriyāḥ | muṇḍā nistantavaścāpi vasantyarthārthinaḥ pṛthak

Some wear matted hair and deerskin, are self-controlled, smeared with mud, masters of their senses; others are shaven and free of family ties; all live apart, yet seeking wealth.

Verse 17 (12.165.17)

काषायवसनाश्चान्ये श्मश्रुला हि सुसंयताः । विद्वांसश्चैव शान्ताश्च मुक्ताः सर्वपरिग्रहैः ॥

kāṣāyavasanāścānye śmaśrulā hi susaṃyatāḥ | vidvāṃsaścaiva śāntāśca muktāḥ sarvaparigrahaiḥ

Others wear ochre robes, are bearded and well restrained; learned and tranquil, they are freed from all possessions.

Verse 18 (12.165.18)

अर्थार्थिनः सन्ति नित्यं परितष्यन्ति कर्मभिः । अर्थार्थिनः सन्ति केचिदपरे स्वर्गकाङ्क्षिणः । कुलप्रत्यागमाश्चैके स्वंस्वं धर्ममनुष्ठिताः ॥

arthārthinaḥ santi nityaṃ paritaṣyanti karmabhiḥ | arthārthinaḥ santi kecidapare svargakāṅkṣiṇaḥ | kulapratyāgamāścaike svaṃsvaṃ dharmamanuṣṭhitāḥ

There are always seekers of wealth, who are content with the works they do. There are seekers of wealth, and others who long for heaven, and some who keep to what has come down in their families, each following his own dharma.

Note on the text: Removed backtick and quote marks from line 1. The first line is printed on the page in backticks and quote marks (an interpolated line); the marks are removed. Line 1 = CE star passage 12.161.016d*0424_01 (arthārthinaḥ santi nityaṃ paritapyanti karmabhiḥ); lines 2-3 = CE 12.161.17a, 17c (ce_ref given for these).

Verse 19 (12.165.19)

आस्तिका नास्तिकाश्चैव नियताः संयमे परे । अप्रज्ञानं तमोभूतं प्रज्ञानं तु प्रकाशिता ॥

āstikā nāstikāścaiva niyatāḥ saṃyame pare | aprajñānaṃ tamobhūtaṃ prajñānaṃ tu prakāśitā

Believers and unbelievers, and others intent on restraint. Ignorance is darkness; knowledge is light.

Verse 20 (12.165.20)

भृत्यान्भोगैर्द्विषो दण्डैर्यो योजयति सोऽर्थवान् । एतन्मतिमतांश्रेष्ठ मतं मम यथातथम् । अनयोस्तु विबोध त्वं वचनं शक्रकण्वयोः ॥

bhṛtyānbhogairdviṣo daṇḍairyo yojayati so'rthavān | etanmatimatāṃśreṣṭha mataṃ mama yathātatham | anayostu vibodha tvaṃ vacanaṃ śakrakaṇvayoḥ

He who rewards his servants with comforts and his enemies with punishments is the man of wealth. This is my view, best of the wise, just as it is. Now hear also the words of these two, Shakra and Kanva.

Note on the text: Wikisource reads शक्रकण्वयोः in line 3 (the page note gives शुककण्वयोः as the ड. द. reading); CE has vākyakaṇṭhayoḥ. Wikisource reading kept.

Verse 21 (12.165.21)

तथा धर्मार्थकुशलौ माद्रीपुत्रावनन्तरम् । नकुलः सहदेवश्च वाक्यमूचतुरुत्तमम् ॥

tathā dharmārthakuśalau mādrīputrāvanantaram | nakulaḥ sahadevaśca vākyamūcaturuttamam

Then Nakula and Sahadeva, the two sons of Madri, skilled in dharma and artha, spoke next with excellent words:

Note on the text: Speaker heading printed on the page as वैशंपायन उवाच; spelled वैशम्पायन (standard spelling).

Verse 22 (12.165.22)

आसीनश्च शयानश्च विचरन्नपि वा स्थितः । अर्थयोगं दृढं कुर्याद्योगैरुच्चावचैरपि ॥

āsīnaśca śayānaśca vicarannapi vā sthitaḥ | arthayogaṃ dṛḍhaṃ kuryādyogairuccāvacairapi

Whether sitting, lying, walking about or standing, one should make one's wealth firm by means of all manner of devices.

Note on the text: The page prints no speaker heading for verses 22-27; Nakula and Sahadeva (introduced in verse 21) speak, so the speaker is the two together, with speaker_line नकुलसहदेवावूचतुः.

Verse 23 (12.165.23)

अस्मिंस्तु वै विनिर्वृत्ते दुर्लभे परमप्रिये । इह कामानवाप्नोति प्रत्यक्षं नात्र संशयः ॥

asmiṃstu vai vinirvṛtte durlabhe paramapriye | iha kāmānavāpnoti pratyakṣaṃ nātra saṃśayaḥ

When this rare and supremely dear thing has been secured, one gains one's desires here, plainly and beyond doubt.

Verse 24 (12.165.24)

योऽर्थो धर्मेण संयुक्तो धर्मो यश्चार्थसंयुतः । मध्विवामृतसंसृष्टं तस्मादेतौ मताविह ॥

yo'rtho dharmeṇa saṃyukto dharmo yaścārthasaṃyutaḥ | madhvivāmṛtasaṃsṛṣṭaṃ tasmādetau matāviha

Wealth joined to dharma, and dharma joined to wealth, are like honey mixed with nectar; for that reason both are accepted here.

Verse 25 (12.165.25)

अनर्थस्य न कामोस्ति तथाऽर्थोऽधर्मिणः कुतः । तस्मादुद्विजते लोको धर्मार्थाभ्यां बहिष्कृतात् ॥

anarthasya na kāmosti tathā'rtho'dharmiṇaḥ kutaḥ | tasmādudvijate loko dharmārthābhyāṃ bahiṣkṛtāt

For one without wealth there is no fulfilment of desire, and how can wealth belong to the unrighteous? Hence the world shrinks from a man cast out from dharma and artha.

Note on the text: Corrected तस्मादुद्विजले → तस्मादुद्विजते (misprint in Wikisource; ल for त, CE udvijate).

Verse 26 (12.165.26)

तस्माद्धर्मप्रधानेन साध्योऽर्थः संयतात्मना । विश्वस्तेषु हि भूतेषु कल्पते सर्वमेव हि ॥

tasmāddharmapradhānena sādhyo'rthaḥ saṃyatātmanā | viśvasteṣu hi bhūteṣu kalpate sarvameva hi

Therefore wealth is to be won by a self-controlled man with dharma foremost; for when beings trust one another, everything becomes possible.

Verse 27 (12.165.27)

धर्मं समाचरेत्पूर्वं ततोऽर्थं धर्मसंयुतम् । ततः कामं चरेत्पश्चात्सिद्धार्थस्य हि तत्फलम् ॥

dharmaṃ samācaretpūrvaṃ tato'rthaṃ dharmasaṃyutam | tataḥ kāmaṃ caretpaścātsiddhārthasya hi tatphalam

First one should practise dharma, then wealth joined to dharma, and afterwards desire; for that is the fruit for one whose aims are accomplished.

Verse 28 (12.165.28)

विरेमतुस्तु तद्वाक्यमुक्त्वा तावश्विनोः सुतौ । भीमसेनस्ततो वाक्यमिदं वक्तुं प्रचक्रमे ॥

virematustu tadvākyamuktvā tāvaśvinoḥ sutau | bhīmasenastato vākyamidaṃ vaktuṃ pracakrame

Having said this, the two sons of the Ashvins fell silent, and Bhimasena then began to speak these words:

Note on the text: Speaker heading printed on the page as वैशंपायन उवाच; spelled वैशम्पायन (standard spelling).

Verse 29 (12.165.29)

नाकामः कामयत्यर्थं नाकामो धर्ममिच्छति । नाकामः कामयानोऽस्ति तस्मात्कामो विशिष्यते ॥

nākāmaḥ kāmayatyarthaṃ nākāmo dharmamicchati | nākāmaḥ kāmayāno'sti tasmātkāmo viśiṣyate

One without desire does not seek wealth; one without desire does not wish for dharma; there is no one who acts without desire. Therefore desire is the greatest.

Note on the text: The page prints no speaker heading before this verse; Bhimasena (introduced in verse 28) speaks through verse 40.

Verse 30 (12.165.30)

कामेन युक्ता ऋषयस्तपस्येव समाहिताः । पलाशाः शाकमूलाशा वायुभक्षाः सुसंयताः ॥

kāmena yuktā ṛṣayastapasyeva samāhitāḥ | palāśāḥ śākamūlāśā vāyubhakṣāḥ susaṃyatāḥ

The sages, absorbed in austerity, are driven by desire: some eat leaves, greens and roots, some live on air, all well restrained.

Verse 31 (12.165.31)

वेदोपवेदेष्वपरे युक्ताः स्वाध्यायपारगाः । श्राद्धे यज्ञक्रियायां च तथा दानप्रतिग्रहे ॥

vedopavedeṣvapare yuktāḥ svādhyāyapāragāḥ | śrāddhe yajñakriyāyāṃ ca tathā dānapratigrahe

Others are devoted to the Vedas and their supplements, masters of study; and others to the shraddha, to sacrificial rites, and to giving and receiving gifts.

Verse 32 (12.165.32)

वणिजः कर्षका गोपाः कारवः शिल्पिनस्तथा । देशधर्मकृतश्चैव युक्ताः कामेन कर्मसु ॥

vaṇijaḥ karṣakā gopāḥ kāravaḥ śilpinastathā | deśadharmakṛtaścaiva yuktāḥ kāmena karmasu

Merchants, farmers, herdsmen, craftsmen and artisans, and those who follow the duties of their land, are all engaged in their works through desire.

Verse 33 (12.165.33)

समुद्रं वा विशन्त्यन्ये नराः कामेन संयुताः । कामो हि विविधाकारः सर्वं कामेन संततम् ॥

samudraṃ vā viśantyanye narāḥ kāmena saṃyutāḥ | kāmo hi vividhākāraḥ sarvaṃ kāmena saṃtatam

Other men, bound by desire, even enter the sea. Desire takes many forms; everything is pervaded by desire.

Verse 34 (12.165.34)

नास्ति नासीन्न भविता भूतं काममृते परम् । एतत्सारं महाराज धर्मार्थावत्र संश्रितौ ॥

nāsti nāsīnna bhavitā bhūtaṃ kāmamṛte param | etatsāraṃ mahārāja dharmārthāvatra saṃśritau

There is not, there was not, and there will not be any being higher than desire. This is the essence, great king; dharma and artha rest upon it.

Verse 35 (12.165.35)

नवनीतं यथा दध्नस्तथा कामोऽर्थधर्मतः । श्रेयस्तैलं न पिण्याको घृतं श्रेय उदश्वितः ॥

navanītaṃ yathā dadhnastathā kāmo'rthadharmataḥ | śreyastailaṃ na piṇyāko ghṛtaṃ śreya udaśvitaḥ

As butter is to curds, so is desire to wealth and dharma. Oil is better than oil-cake, and ghee better than buttermilk.

Verse 36 (12.165.36)

श्रेयः पुष्पफलं काष्ठात्कामो धर्मार्थयोर्वरः । पुष्पतो मध्विव परं कामात्संजायते सुखम् । कामो धर्मार्थयोर्योनिः कामश्चाथ तदात्मकः ॥

śreyaḥ puṣpaphalaṃ kāṣṭhātkāmo dharmārthayorvaraḥ | puṣpato madhviva paraṃ kāmātsaṃjāyate sukham | kāmo dharmārthayoryoniḥ kāmaścātha tadātmakaḥ

Flowers and fruit are better than the wood; desire is higher than dharma and artha. As honey comes from flowers, so from desire arises the highest happiness. Desire is the source of dharma and artha, and is itself of their very nature.

Note on the text: Lines 1-2 = CE 12.161.35a, 35c; line 3 = the CE star passage 12.161.035d*0425_01 (kāmo dharmārthayor yoniḥ kāmaś cātha tadātmakaḥ).

Verse 37 (12.165.37)

नाकामतो ब्राह्मणाः स्वन्नमर्था । न्नाकामतो ददति ब्राह्मणेभ्यः । नाकामतो विविधा लोकचेष्टा । तस्मात्कामः प्राक् त्रिवर्गस्य दृष्टः ॥

nākāmato brāhmaṇāḥ svannamarthā | nnākāmato dadati brāhmaṇebhyaḥ | nākāmato vividhā lokaceṣṭā | tasmātkāmaḥ prāk trivargasya dṛṣṭaḥ

Without desire brahmins would not seek fine food and wealth; without desire none would give to brahmins; without desire there would be none of the world's many undertakings. Therefore desire is seen to come before the three aims.

Note on the text: Removed the page’s square brackets and the stray "।।]" from the Sanskrit. The page prints this verse in square brackets ([…]), and the brackets and the stray "।।]" are removed. Not in the critical edition's constituted text: it is the CE star passage 12.161.035d*0425_02-05 (nākāmato brāhmaṇāḥ svannam arthān / nākāmato dadati brāhmaṇebhyaḥ / nākāmato vividhā lokaceṣṭā / tasmāt kāmaḥ prāk trivargasya dṛṣṭaḥ), printed there after 12.161.35 (ce_ref null). The sandhi split across lines 1-2 (स्वन्नमर्था / न्नाकामतो = svannam arthān | nākāmato) is as printed on the page.

Verse 38 (12.165.38)

सुचारुवेषाभिरलंकृताभि । र्मदोत्कटाभिः प्रियवादिनीभिः । रमस्व योषिद्भिरुपेत्य कामं । कामो हि राजन्परमाभिरामः ॥

sucāruveṣābhiralaṃkṛtābhi | rmadotkaṭābhiḥ priyavādinībhiḥ | ramasva yoṣidbhirupetya kāmaṃ | kāmo hi rājanparamābhirāmaḥ

Take your pleasure, O king, with women in lovely dress and ornaments, flushed with passion and sweet of speech; for desire is supremely delightful.

Note on the text: Lines = CE 12.161.36a, 36c; line 4 differs (CE … kāmo hi rājaṃs tarasābhipātī; Wikisource … कामो हि राजन्परमाभिरामः), kept as a recension variant.

Verse 39 (12.165.39)

बुद्धिर्ममैषा परिखास्थितस्य । माभूद्विचारस्तव धर्मपुत्र । स्यात्संहितं सद्भिरफल्गुसारं । समस्तवाक्यं परमानृशंसम् ॥

buddhirmamaiṣā parikhāsthitasya | mābhūdvicārastava dharmaputra | syātsaṃhitaṃ sadbhiraphalgusāraṃ | samastavākyaṃ paramānṛśaṃsam

This is my conviction, held after probing the matter all around; let there be no wavering in you, son of Dharma. May the whole of what I say be such as the good will accept: of solid worth, and wholly free of harshness.

Note on the text: Corrected स्वात्संहितं सद्भिरफल्गुसार । / मसस्तवाक्यं → स्यात्संहितं सद्भिरफल्गुसारं । / समस्तवाक्यं (misprint in Wikisource; स्वात् is not the intended word (the optative स्यात्, CE syāt), and in मसस्तवाक्यं the letters स-म are transposed (समस्तवाक्यं), with the anusvara of अफल्गुसारं fallen off the end of the previous line (CE … aphalgusāraṃ sametya vākyaṃ)).

Verse 40 (12.165.40)

धर्मार्थकामाः सममेव सेव्या । यो ह्येकभक्तः स नरो जघन्यः । द्वयोस्तु सक्तं प्रवदन्ति मध्यमं । स उत्तमो योऽभिरतस्त्रिवर्गे ॥

dharmārthakāmāḥ samameva sevyā | yo hyekabhaktaḥ sa naro jaghanyaḥ | dvayostu saktaṃ pravadanti madhyamaṃ | sa uttamo yo'bhiratastrivarge

Dharma, artha and kama should be pursued together alike. The man devoted to one alone is the lowest; they call one attached to two the middling; and he who delights in all three is the best.

Note on the text: Corrected वर्मार्थकामाः → धर्मार्थकामाः (misprint in Wikisource; व for ध, CE dharmārthakāmāḥ).

Verse 41 (12.165.41)

प्राज्ञः सुहृच्चन्दनसारलिप्तो । विचित्रमाल्याभरणैरुपेतः । ततो वचः संग्रहविस्तरेण । प्रोक्त्वाऽथ वीरान्विरराम भीमः ॥

prājñaḥ suhṛccandanasāralipto | vicitramālyābharaṇairupetaḥ | tato vacaḥ saṃgrahavistareṇa | proktvā'tha vīrānvirarāma bhīmaḥ

Having spoken his words to the heroes thus, briefly and at length, the wise Bhima, a friend to them, anointed with fine sandal and adorned with garlands of many kinds and ornaments, fell silent.

Verse 42 (12.165.42)

ततो मुहूर्तादथ धर्मराजो । वाक्यानि तेषामनुचिन्त्य सम्यक् । उवाच वाचाऽवितथं स्मयन्वै । बहुश्रुतो धर्मभृतां वरिष्ठः ॥

tato muhūrtādatha dharmarājo | vākyāni teṣāmanucintya samyak | uvāca vācā'vitathaṃ smayanvai | bahuśruto dharmabhṛtāṃ variṣṭhaḥ

Then, after a moment, the king of dharma, having reflected well on their words, learned and foremost among the upholders of dharma, smiled and spoke without untruth:

Verse 43 (12.165.43)

निःसंशयं निश्चितधर्मशास्त्राः । सर्वे भवन्तो विदितप्रमाणाः । विज्ञातुकामस्य ममेह वाक्यम् । उक्तं यद्वै नैष्ठिकं तच्छ्रुतं मे । इह त्ववश्यं गदतो ममापि । वाक्यं निबोधध्वमनन्यभावाः ॥

niḥsaṃśayaṃ niścitadharmaśāstrāḥ | sarve bhavanto viditapramāṇāḥ | vijñātukāmasya mameha vākyam | uktaṃ yadvai naiṣṭhikaṃ tacchrutaṃ me | iha tvavaśyaṃ gadato mamāpi | vākyaṃ nibodhadhvamananyabhāvāḥ

You have all settled beyond doubt the teachings of dharma, and you know the standards of proof. I wished to learn, and what you have said here as your conclusion, I have heard. But now I too must speak; listen to my words with undivided minds.

Note on the text: The page prints only the last line of this verse, labelled 12-165-43f (वाक्यं निबोधध्वमनन्यभावाः); the input had that single line. Lines 1-5 (निःसंशयं … तच्छ्रुतं मे । इह त्ववश्यं …) restored from the critical edition (12.161.41a-e), keeping the CE words; line 6 is the page's own line (= CE 12.161.41f).

Verse 44 (12.165.44)

यो वै न पापे निरतो न पुण्ये । नार्थे न धर्मे मनुजो न कामे । विमुक्तदोषः समफल्गुसारो । विमुच्यते दुःखसुखात्स सिद्धः ॥

yo vai na pāpe nirato na puṇye | nārthe na dharme manujo na kāme | vimuktadoṣaḥ samaphalgusāro | vimucyate duḥkhasukhātsa siddhaḥ

The man who takes delight neither in sin nor in merit, neither in wealth, nor in dharma, nor in desire, who is free of flaws and to whom the trivial and the essential are alike, is released from sorrow and joy; he is a perfected one.

Verse 45 (12.165.45)

भूतानि जातीमरणान्वितानि । जराविकारैश्च समन्वितानि । भूयश्च तैस्तैरुपसेवितानि । मोक्षं प्रशंसन्ति न तं च विद्मः ॥

bhūtāni jātīmaraṇānvitāni | jarāvikāraiśca samanvitāni | bhūyaśca taistairupasevitāni | mokṣaṃ praśaṃsanti na taṃ ca vidmaḥ

Beings are bound up with birth and death and afflicted by the changes of old age, and they are beset again and again by these and those things. They praise liberation, but we do not know it.

Verse 46 (12.165.46)

स्नेहे न बद्धस्य न सन्ति तानि । चैवं स्वयंभूर्भगवानुवाच । बोधाय निर्वाणपरा भवन्ति । तस्मान्न कुर्यात्प्रियमप्रियं च ॥

snehe na baddhasya na santi tāni | caivaṃ svayaṃbhūrbhagavānuvāca | bodhāya nirvāṇaparā bhavanti | tasmānna kuryātpriyamapriyaṃ ca

For one not bound by affection those things do not exist; so the blessed Self-born one declared. Those intent on nirvana come to awakening. Therefore one should do neither what is pleasing nor what is displeasing.

Note on the text: Corrected स्नेहेन बद्धस्य → स्नेहे न बद्धस्य (misprint in Wikisource; word division: स्नेहेन "by affection" would reverse the sense; the sense and CE (snehe nabaddhasya) require स्नेहे न बद्धस्य "not bound in affection"). Lines 1-2 and 4 are variants of CE 12.161.44 (snehe nabaddhasya na santi tānīty / evaṃ svayaṃbhūr bhagavān uvāca / budhāś ca nirvāṇaparā vadanti / tasmān na kuryāt priyam apriyaṃ ca); line 3 reads बोधाय निर्वाणपरा भवन्ति. Wikisource readings kept.

Verse 47 (12.165.47)

एतच्च मुख्यं न तु कामकारो । यथा नियुक्तोऽस्मि तथा करोमि । भूतानि सर्वाणि विधिर्नियुङ्क्ते । विधिर्बलीयानिति वित्त सर्वे ॥

etacca mukhyaṃ na tu kāmakāro | yathā niyukto'smi tathā karomi | bhūtāni sarvāṇi vidhirniyuṅkte | vidhirbalīyāniti vitta sarve

This is the chief thing: there is no acting by one's own will. As I am set to work, so I act. Destiny sets all beings to their tasks; destiny is stronger: know this, all of you.

Verse 48 (12.165.48)

न कर्मणाऽप्नोत्यनवाप्यमर्थं । यद्भावि तद्वै भवतीति विद्मः । त्रिवर्गहीनोऽपि हि विन्दतेऽर्थं । तस्माददो लोकहिताय गुह्यम् ॥

na karmaṇā'pnotyanavāpyamarthaṃ | yadbhāvi tadvai bhavatīti vidmaḥ | trivargahīno'pi hi vindate'rthaṃ | tasmādado lokahitāya guhyam

By action one does not obtain what is not meant to be obtained; we know that what is to be, will be. Even one lacking the three aims may find the goal; therefore this is a secret, spoken for the good of the world.

Verse 49 (12.165.49)

तदग्र्यबुद्धेर्वचनं मनोनुगं । समस्तमाज्ञाय तथाहि हेतुमत् । तदा प्रणेदुश्च जहर्षिरे च ते । कुरुप्रवीराय च चक्रिरेऽञ्जलिम् ॥

tadagryabuddhervacanaṃ manonugaṃ | samastamājñāya tathāhi hetumat | tadā praṇeduśca jaharṣire ca te | kurupravīrāya ca cakrire'ñjalim

Understanding fully that speech of the man of highest intellect, so agreeable to the mind and so well reasoned, they then shouted with joy, rejoiced, and folded their hands to the foremost hero of the Kurus.

Note on the text: Speaker heading printed on the page as वैशंपायन उवाच; spelled वैशम्पायन (standard spelling).

Verse 50 (12.165.50)

सुचारुवर्णाक्षरशब्दभूषितां । मनोनुगां निर्गतवाक्यकण्टकाम् । निशम्य तां पार्थिवभाषितां गिरं । पार्थस्य सर्वे प्रणता बभूवुः ॥

sucāruvarṇākṣaraśabdabhūṣitāṃ | manonugāṃ nirgatavākyakaṇṭakām | niśamya tāṃ pārthivabhāṣitāṃ giraṃ | pārthasya sarve praṇatā babhūvuḥ

Having heard that speech of the king, adorned with fair letters, sounds and words, pleasing to the mind, and cleared of every thorny word, all of them bowed before Partha.

Note on the text: Lines 1-2 = CE 12.161.48a; lines 3-4 are a variant of CE 12.161.48c (niśamya tāṃ pārthiva pārthabhāṣitāṃ giraṃ narendrāḥ praśaśaṃsur eva te).

Verse 51 (12.165.51)

तथैव राजा प्रशशंस वीर्यवान् । पुनश्च पप्रच्छ सरिद्वरासुतम् । धर्मार्थकामेषु विनिश्चयज्ञं । ततः परं धर्ममहीनचेतसम् ॥

tathaiva rājā praśaśaṃsa vīryavān | punaśca papraccha saridvarāsutam | dharmārthakāmeṣu viniścayajñaṃ | tataḥ paraṃ dharmamahīnacetasam

In the same way the mighty king praised them. Then once more he questioned the son of the best of rivers, who knew the settled truth about dharma, artha and kama and whose mind never faltered, about the dharma that lies beyond.

Note on the text: Corrected प्रशशंस् वीर्यवान् → प्रशशंस वीर्यवान् (misprint in Wikisource; stray virama on प्रशशंस, CE praśaśaṃsur eva te). Not matched by the alignment: line 1 corresponds to the CE star passage 12.161.048d*0429_01-02 (sa cāpi tān dharmasuto mahāmanās tadā pratītān praśaśaṃsa vīryavān); lines 2 and 4 = CE 12.161.48e (punaś ca papraccha saridvarāsutaṃ / tataḥ paraṃ dharmam ahīnasattvaḥ); line 3 = the CE star passage 12.161.048e*0430_01 (dharmārthakāmeṣu viniścayajñam).